Following the massacre, the surviving women and children were taken captive and forced to journey across the barren lands from Karbala to Kufa, and then to Damascus via present-day Turkey, paraded before the public to incite fear and submission. This atrocity was carried out under the orders of Yazid ibn Muʿawiyah and Ibn Ziyad, and executed by ʿUmar ibn Saʿd, Shimr ibn Dhi al-Jawshan, and others. The tragedy of Karbala became a focal point for mourning, lamentation, sympathy, and prayers for Hussain and his followers, while curses (laʿn) were directed toward Yazīd and his accomplices, a practice renewed annually during the commemoration of this grievous event, and often remembered throughout the year.

Given the depth of sorrow and emotional intensity surrounding the injustice, oppression, and violence inflicted upon Hussain, his family, and his companions, and considering the presence of authentic religious texts from the Imams of the Ahl al-Bayt that guide us in commemorating this tragedy and visiting Hussain, which include laʿn upon his killers, some among the lovers of Hussain, and indeed of the Prophet and his family in general, may at times express reactions that go beyond the intended scope. Under certain conditions, such reactions can lead to unintended consequences, which should be thoughtfully addressed and avoided along with their underlying causes.

For this reason, it is necessary to shed light on the topic of laʿn with a clear, objective perspective—to clarify its original meaning, distinguish it from other related concepts, define its scope and appropriate usage, and ultimately determine when, under what circumstances, and with which conditions it may be considered fruitful, constructive, and religiously sound.

The Meaning of Laʿn in Islam

As demonstrated by the Quran and the traditions and heritage of the Ahl al-Bayt (p), the concept of laʿn is a precise and regulated expression. It must not be confused with other terms or labels such as sabb (insult), shatm (abuse), or personal insults. When correctly understood, laʿn is a doctrinal proclamation, stemming from allegiance to truth and dissociation from falsehood, injustice, and deviation from God’s path, by taking a negative stance against it.

Laʿn is defined as “a supplication for a person to be removed from the mercy of God due to his explicit enmity toward God or toward any matter of truth.” By contrast, sabb is the use of insulting words intended to demean the other party, while shatm is foulness, vulgarity, and aggression.

Accordingly, laʿn is not a reflection of personal hatred and is not manifested by emotional or psychological motives. It is a principled stance that differentiates between justice and injustice, guidance and misguidance—just as God Himself practiced it and affirmed it in the noble Quranic text. The term laʿn appears in the Quran forty-one times (based on the root letters ل-ع-ن). 

For example:

• Against Iblis when he refused obedience and submission: [God] said, “O Iblis, what prevented you from prostrating to that which I created with My own hands? Were you arrogant, or were you among the exalted?” (15:75) [Iblis] said, “I am better than him. You created me from fire and created him from clay.” (15:76) [God] said, “Then get out of it, for indeed, you are accursed. And indeed, My curse is upon you until the Day of Judgment.” (15:77–78)
• Warning of the danger of hypocrisy and those who practice it: Accursed wherever they are found, [being] seized and massacred completely (33:61)
• For persistent aggression: Cursed were those who disbelieved among the Children of Israel by the tongue of David and of Jesus, the son of Mary. That was because they disobeyed and were [habitually] transgressing (5:78)
• For persistent disbelief and atheism: Indeed, those who disbelieve and die while they are disbelievers—upon them is the curse of God and of the angels and of all people (2:161)
• For deliberate murder: And whoever kills a believer intentionally—his recompense is Hell, wherein he will abide eternally, and God has become angry with him and has cursed him and has prepared for him a great punishment (4:93)

Cursing the Deed or the Doer? The Boundaries of Laʿn in Islamic Ethics

Reflecting on these Quranic texts, along with Prophetic traditions and narrations from the Ahl al-Bayt (p), it becomes clear that a necessary distinction must be made between the person committing an act and the act or conduct itself. Not every condemned or evil act automatically warrants cursing the person who committed it; different cases require different approaches and degrees of judgment.

For instance, when God addressed a stubborn enemy who persistently rejected truth, namely Iblis—He issued an unequivocal curse upon both the act and the perpetrator in a single, irreversible declaration, “Indeed, My curse is upon you until the Day of Judgment” (15:78).

Similarly, in the case of Abū Lahab, who arrogantly persisted in corruption and rejection, God said:

“Perish the hands of Abū Lahab, and perish he!” (111:1).

In such cases, when guidance, admonition, and warning have failed to reform an individual, and they persist in sin and aggression, both the person and the act are condemned with laʿn—as in the verse:

“Cursed were those who disbelieved among the Children of Israel by the tongue of David and of Jesus, the son of Mary. That was because they disobeyed and were [habitually] transgressing” (5:78).
And:
“Indeed, those who conceal what We sent down of clear proofs and guidance… they are cursed by God and cursed by those who curse” (2:159).

On the other hand, when a wrongful act is committed without deliberate intent—due to ignorance, negligence, or misunderstanding—then laʿn may apply to the act itself, without extending to the individual. A clear example appears in cases of false accusation in matters of family or morality. In such cases, God provides an oath procedure and warns:

“And the fifth [oath will be] that the curse of God be upon him if he should be among the liars” (24:7).

Likewise, with regard to those who take a human life unjustly, “And whoever kills a believer intentionally—his recompense is Hell… and God has cursed him” (4:93).

Therefore, when the subject of condemnation is clear and indisputable, such as Iblis, Pharaoh, or others explicitly identified by the Prophet (pbuh), the Imams of the Ahl al-Bayt (p), or even by common public consensus due to the absolute and evident nature of their evil, then laʿn is rightfully directed at both the act and the actor. Figures such as Yazīd ibn Muʿāwiyah, Ibn Ziyād, Ibn Saʿd, and Shimr ibn Dhi al-Jawshan fall into this category. They are outcasts from divine mercy, and public interest requires their exposure as deceivers, tyrants, or misleaders so that the general population, especially the simple and unsuspecting,are not influenced by their legacy or drawn toward their path.

However, when the objective is instructional, educational, or cautionary, the laʿn may be directed toward the act itself. At the same time, references to the actor are kept general, avoiding personal targeting unless clarity and necessity demand it.

A perfect example of both approaches can be seen in the well-known Ziyarat Ashura, narrated from Imam al-Baqir (p). In it, laʿn appears in both specific and general forms:

• Specific curses include statements such as:

 “O God, curse the one who founded the foundation of oppression and injustice,”
“O God, curse the group who pledged allegiance and supported the killing of Hussain.”

These refer directly to both the deeds and their perpetrators, explicitly naming Ibn Marjāna, Ibn Ziyād, Shimr ibn Dhī al-Jawshan, and others.

• General curses include statements like:
  
  “May God curse the nation that heard of this and was pleased with it,”
  “Curse … the last of them who followed in that [path].”

These address later individuals who may not have been present at the time, but who align themselves with the ideology and actions of that satanic group—one which embodied absolute evil. These general references serve as a powerful warning not to fall into the traps of their propaganda, media, and narrative framing, lest one be counted among them and share their fate in Hell.

Thus, laʿn is not mere verbal abuse or emotional outburst; it is a principled stance, a moral and theological declaration of disassociation. It is a divine tradition practiced by the prophets and the righteous as a means of expressing clear rejection of injustice and separating oneself from those who have fully clothed themselves in falsehood—in intellect, spirit, body, action, and speech.

Laʿn of the Non-Believer

When we affirm that laʿn expresses a stance and is not abuse or insult, and that it is a divine practice carried out by the prophets and the righteous to dissociate from oppression, it becomes clear that it is not limited to disbelievers or sinners. Indeed, a disbeliever or a sinner might be exempt from laʿn, and the act of a believer might itself be cursed if he persists in it. David and Jesus (p) cursed a group of disbelievers from among the Children of Israel, as the Qur’an says: Cursed were those who disbelieved among the Children of Israel by the tongue of David and of Jesus, the son of Mary. That was because they disobeyed and were [habitually] transgressing (5:78). 

Here, God makes the reason clear: their disobedience and their aggression. On the other hand, in another place, God forbids hostility against disbelievers and even encourages kindness and fair treatment toward peaceful non-believers: God does not forbid you from those who do not fight you because of religion and do not expel you from your homes—from being righteous toward them and acting justly toward them. Indeed, God loves those who act justly (60:8)

Therefore, not every disbeliever is cast out from God’s mercy. A disbeliever or non-believer may be excused due to ignorance or heedlessness of the truth. God does not withhold His mercy except from those who are aggressive, obstinate, and deliberately negligent after willful intent and premeditation.

The Ethics of Laʿn in the Contemporary World

The stance toward oppression and oppressors does not change from past to present, regardless of the change in names, individuals, or titles. What is required is that the Muslim be knowledgeable, aware, and discerning in identifying the matter before taking a stance or uttering anything.

Many people repeat certain phrases without full awareness or understanding of their meaning; it is therefore unwise to rush to judge their actions—or them personally. Some confuse historical figures who committed oppression and deserved laʿn with contemporary individuals who know nothing of historical details, political manipulation, or propaganda and deception.

An illustrative example comes from the words of Amir al-Muʾminin ʿAli ibn Abi Talib (p) to Hujr ibn ʿAdi and ʿAmr ibn al-Hamaq, when they went out cursing the people of al-Sham. He said: “I disliked for you to be cursers who abuse and declare disassociation. Rather, if you were to describe their misdeeds and say of their behavior such-and-such, and of their actions such-and-such, that would be more correct in speech and a stronger excuse. And if, instead of cursing them and declaring your disassociation from them, you were to say: O God, protect their blood and our blood, reconcile between them and us, and guide them from their misguidance so that the one among them who is ignorant of the truth may come to know it, and the one who is obstinate in error and aggression may turn back—then that would be more beloved to me and better for you.” This is clear evidence of the misunderstanding that can occur in the use of laʿn, and a sign of the potential for fitnah (discord) that an enemy might exploit to cause division among Muslims.

Cursing (laʿn) is not meant to deepen sectarian divides or incite hatred within the ummah, but rather to serve as a moral and theological stance—an invitation for Muslims to reflect on the character and legacy of certain historical figures. It is a means of distancing ourselves from those whose actions were harmful to Islam and its foundational principles. However, this practice must be approached with utmost care and responsibility. We must be attentive, aware, and fully discerning in determining whether laʿn is warranted, lest we harm a people out of ignorance, prejudice, or blindness, thereby causing division within the community. The Muslim community has a sanctity in life, dignity, honor, and property that, if violated, replaces brotherhood with enmity. 

Mutual cursing among Muslims tears apart the unity of the ummah, fragments it, and undermines the efforts of scholars and jurists working to strengthen the bonds of unity. There is no doubt that there are always those lying in wait for Muslims, seeking to ignite sectarian strife through the misuse of the principle of laʿn. Therefore, laʿn should not be used in just any context, against any person, or for any matter. The subject must be precisely identified, fully understood, and then addressed within the legal framework and moral guidelines, with complete awareness of the consequences. The best advice, in the contemporary context, comes from the jurists (fuqahaʾ)—in understanding, applying, and acting according to their rulings, and learning from their practical example—for they are the most knowledgeable, the most pious, and the most concerned for the interests of religion, the people, and social security.

The Scholars and Their Role in Regulating Laʿn

Shia jurists, past and present, have emphasized the necessity of wisdom and consideration of circumstances when using sensitive expressions and taking difficult stances in critical times. They have sometimes advised and sometimes issued rulings to avoid public statements that could be perceived as provocative or that could lead to fitnah in mixed or tense communities.

They have also narrowed the scope of laʿn to what is explicitly mentioned in the Qur’an, what is authenticated in the noble hadith and the reliable narrations from the Imams of the Ahl al-Bayt (p), or what is determined by the jurists themselves during the occultation of the Twelfth Imam, or what is agreed upon by trustworthy believers from among the people of expertise in social and public interest matters. Laʿn must not be left as an unrestricted tool for the general public to use however they wish.

Conclusion

We affirm that laʿn, in Islam and according to the school of the Ahl al-Bayt (p), is not merely an emotional or expressive act. It is a principled declaration of disassociation from falsehood and from those who deliberately and knowingly embody falsehood, oppression, and tyranny. Laʿn has its roots in divine texts, was practiced by the prophets and the saints, and is exercised within specific doctrinal, legal, and moral frameworks.

In our time, laʿn must not be reduced to a slogan we repeat, but must remain a moral and doctrinal stance we understand and practice with responsibility—just as our jurists and scholars guide us, combining the necessity of establishing truth with the importance of unity; practicing justice with exercising wisdom; and showing courage while upholding compassion, pardon, and mercy.

The post Beyond Emotion: The Ethics and Limits of Laʿn appeared first on IMAM-US.org.

Every year, many questions about numerous topics arise with the start of the blessed month of Ramadan. The most important of these questions are related to the crescent moon and the time of imsak (when believers must stop eating and drinking) versus the time of fajr (dawn) prayer.

Many of the believers ask, “In Muslim countries, people grow accustomed to the time of imsak being the same time as fajr prayer. This means that the time to stop eating and drinking is when one hears the call for prayer (adhan) (i.e., the time of fajr prayer). On the other hand, why do the month of Ramadan prayer schedules in North America and many other places have two times, one for imsak and a separate time for fajr prayer (e.g., ten to twenty minutes later)?

“Moreover, is it necessary for a person to abide by the listed imsak time, such that it would invalidate their fast if they were to eat after it up until the time of fajr prayer?”

In answering these questions, we must consider the following points:

1. The time of fajr prayer – the true fajr (al-fajr al-sadiq) as described by the jurists

The Holy Quran states the following about the moment when the fast must start, “Eat and drink until the white streak of dawn becomes distinguishable from darkness.”¹ Based on this, the jurist clarifies and explains that this is called al-fajr al-sadiq or true fajr (i.e., the actual time of fajr), which is a whiteness that appears [and spreads] upon the horizons and increases in clarity and brightness. It is preceded by al-fajr al-kadhib or the false fajr, which is a column of brightness arising vertically from the horizons upward to the sky that decreases both in size and brightness until it disappears.²

Those who live in rural areas can usually observe these characteristics easily and clearly, because there are no city lights in the horizon [to obscure them]. However, these celestial characteristics are difficult to distinguish for people living in urban areas such as cities and regions that have a lot of artificial light at night. Therefore, in such cases, people must refer to astronomical sources to determine the time when these events (i.e., al-fajr al-sadiq) occur and establish the actual time of fajr prayer based on that.

2. Differences in prayer times

When we refer to various astronomical sources to determine prayer times, we notice a clear difference in the times of fajr prayer, which can vary from between ten to twenty minutes of each other. Thus, which schedule is correct so that we know what time to pray fajr? For example, some people may depend on the Um al-Qura method to determine the times, because of which they might pray fajr at 5:35 a.m. On the other hand, others may use the Leva Institute method,³ which might yield a time of 5:50 a.m. A third person may depend on another source of astronomical data that gives 5:40 a.m. to be the time of fajr, and so forth. So, which person prayed at the correct time? God only knows.

Let us consider the following hypothetical situation with four astronomical sources and four different times. Organization A lists fajr prayer at 5:38 a.m., while B cites it to be 5:35 a.m., C at 5:40 a.m., and D at 5:50 a.m. Thus, the largest difference between any two of these time points is fifteen minutes (i.e., between B and D). With such a variation in the listed times it becomes difficult to determine which is correct.

3. Our Religious Duty

Our religious duty is to exercise precaution in reaching certainty that our prayer occurred at the proper time. Additionally, precaution must be employed in the month of Ramadan for the time of imsak so that we are certain that we stopped eating before fajr occurred. For the purposes of establishing prayer, precaution dictates that the person should use the latest time, which is the one listed by organization D (from the example above). This is because it guarantees that all the other listed times for the prayer (A, B, and C) have already passed. Since a person’s religious duty is to pray after the time of fajr occurs, then the time listed by organization D provides certainty that the prayer will be performed after night has ended and fajr time has occurred.

On the other hand, attaining certainty in imsak [through precaution] would require the person to depend on the time listed by organization B because it is the earliest time [among those available] and verified to be part of the night. Since a person’s religious duty is to refrain from eating (imsak) before fajr occurs, then time B would give them certainty that they did so when it was still night and before fajr. In summary, precaution in determining the time of fajr (for the purpose of prayer) entails taking the latest time, while it means taking the earliest time listed for imsak. Doing so will allow the person to achieve the required certainty by exercising precaution so that they become content that their prayer and fast are valid.

As it relates to precaution, the following should be understood. In general, a believer should know that if their marja or the jurist who they emulate has ruled that a given action should be carried out based on obligatory precaution, then they can either follow his edict on the precautionary action or follow the ruling or fatwa of the second most knowledgeable jurist (i.e., al-alam fal-alam). However, if the person’s marja does not provide any opinion on that action, then the person can either chose to follow the ruling of another marja regarding that action or act according to specific jurisprudential practical rules (al-usul al-amaliyyah) that apply to the individual in such circumstances. In the matter of ascertaining the time of fajr, and hence, when to stop eating and drinking, the jurisprudential practical rule that applies to the individual is istishab.⁴ This principle states that the person should act on their previous certainty and ignore the present doubt, because doubt cannot override certainty. So, this means that if they doubt whether fajr has occurred, then they can act on their prior certainty that it is still night (i.e., fajr has not occurred). Therefore, the person does imsak at the time that they are content fajr has occurred, which is 5:50 a.m. in this example, because this is the latest time [for fajr] of those provided by the astronomical sources.

Based on this information, one has the option of either exercising precaution, which is the best means of attaining certainty because it is reported in the traditions to be a path to salvation, or assume personal responsibility and depend on istishab and consider the time of fajr to be the same as the time of imsak, which is allowed from a religious point of view.

4. Why is this not necessarily an issue in Islamic countries?

In Muslim countries, all the various religious organizations usually depend on one schedule, giving them one time for each of the prayers. In that case, the adhan signifies both the time of fajr and imsak [in the month of Ramadan]. Even then, we find that in some Muslim countries, a given city may have differences in the times of the adhan of fajr. This is evident from hearing several adhans, one occurring first, then another ten minutes later, and then another fifteen minutes later, for instance. This happens because different mosques use different sources of astronomical data. However, in North America and Europe, each Islamic center depends on the source that it trusts the most, and based on that they distribute their respective prayer schedules. As a result, some of them do not exercise precaution based on a given source of astronomical data, while others use precaution so that they fully discharge their obligation to God and the believers (so those following the schedule can be certain they performed the necessary act at the appropriate time).

In conclusion, given these conditions, a believer should follow the fatwa of their marja if he has explicitly stated one on this matter (i.e., when to stop eating and drinking). However, if the believer’s marja has stipulated that observing an earlier time of imsak (e.g., ten to fifteen minutes before fajr) should be adhered to based on obligatory precaution, then the believer has the choice of either following his ruling or the fatwa of the next most knowledgeable marja. Lastly, if a person’s marja has not provided any ruling on the matter, then the believer can either follow the ruling of another marja or act according to the jurisprudential practical rule described above (i.e., istishab), which would mean they refrain from eating and drinking at the time of fajr.

We ask Almighty God to make us successful in being obedient to Him in this blessed month, that He accepts our deeds and repentance, that He forgives our sins, and unifies us through love and piety. As always, our final sentiment is that all gratitude is to God, the Lord of the worlds.

1. The Holy Quran 2:187, Muhammad Sarwar translation.
2. Ayatullah Abul Qasim al-Khoei, Islamic Laws, p. 106, no. 749.
3. Each method uses unique calculation parameters (i.e., angles) to determine fajr, maghrib (post sunset) and isha (evening) prayers.
4. The jurisprudential principle of istishab or continuity is used when someone has a previous certainty about something followed by a present doubt about that same thing.

١ قال تعالى: ((وَكُلُوا وَاشْرَبُوا حَتَّىٰ يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ

The post The Difference Between the Time of Imsak and the Time of Fajr Prayer appeared first on IMAM-US.org.

Believers have both a moral and legal responsibility to be upright citizens of their nation and role models in their local communities by exhibiting the virtues taught by the Prophet and his family (pbut). As instructed by our infallible teachers, the code of conduct is meant to be a manual that not only governs our responsibilities to our Creator, but also a roadmap for building a successful and value-based community, especially when it comes to Islamic law. In part one of this series, we concluded with a narration from Imam Ali (p) in which he beautifully states, “Live amongst people in such a way, that if you die, they weep over you, and when you’re alive, they crave your company.”¹ In this article, we will outline the necessary legislation which governs the conduct of believers in terms of how we can contribute to society in a meaningful and impactful way.

Law of Binding Contracts and Covenants

Muslims must legally abide by what God Almighty has imposed on them with respect to always fulfilling obligatory acts and refraining from prohibited ones with all people, irrespective of their race, religion. or background. Among these obligations of high importance, particularly in our society, is to abide by the contracts and covenants that a person accepts and signs, since God forbids us to violate them. Almighty God says, “O you who have faith! Keep your agreements,”² and in another verse, “Piety is not to turn your faces to the east or the west; rather, piety is [personified by] those who have faith in Allah and the Last Day, the angels, the Book, and the prophets, and who give their wealth, for the love of Him, to relatives, orphans, the needy, the traveler and the beggar, and for [the freeing of] the slaves, and maintain the prayer and give the zakat, and those who fulfill their covenants, when they pledge themselves, and those who are patient in stress and distress, and in the heat of battle. They are the ones who are true [to their covenant], and it is they who are the God wary.”³ Furthermore, God praises believing Muslims for keeping their covenants, “Those who fulfill Allah’s covenant and do not break the pledge solemnly made.”⁴

Contrary to the belief and practice of many, it is forbidden to use other people’s property and money without their permission, which includes the manipulation of electric meters and other servicing machines or the unlawful usage of SNAP (formerly known as food stamps) and other public assistance benefits. In addition, our supreme religious authorities (including Sayyid al-Sistani),⁵ have offered us guidelines on how to navigate living in non-Muslim countries. Unanimously, they have stated the following:

·  It is a violation of the religious texts and basic principles of Islam, which include prohibitions on lying, deception, fraud, and wrongfully seizing wealth.

·  It is a violation of the principle that states a Muslim cannot breach contracts and covenants that they accepted and agreed to abide by, which includes signing the terms of a visitor’s visa (i.e., to another country), the conditions of permanent residency, and the signature, covenant, and charter that they swear to upon receiving the naturalization certificate for citizenship.

·  It is a violation of the Muslim’s role, responsibility, and function in repaying entrustments. How can a Muslim be loyal to God Almighty and faithful to his Messenger and to the Ahl al-Bayt (pbut) if they commit prohibited acts which bring about disgrace? Should they not be an ornament to the Ahl al-Bayt (pbut) instead?

Imam al-Sadiq (p) is reported to have advised his companions: “I advise you all to be pious towards God the Exalted and [to observe] devotedness in your faith, and to strive in the way of God, and to be truthful in your speech, and pay back entrustments, and to prolong your prostration [sujud], and [observe] good neighborliness. These [teachings] are what Mohammad (pbuh&hp) brought, pay back the entrustment to the one who entrusted [it to you], be it a righteous person or an immoral person, for the Prophet (pbuh&hp) used to order [his companions] to give [the depositor] back even the thread and the needle. Keep relationships with your relatives and attend their funerals, and console their sick ones, and fulfil their rights, for when one of you is devout in his faith and truthful in in his speech, and pays back the entrustments, and is of good mannerisms towards people, it would be said [by others], ‘This is a Jafari,’ and this delights me, and brings me joy. It would [also] be said ‘This type of mannerism is taught by Jafar.’ Otherwise [if the Jafari does not adopt these manners], it would bring me agony and disgrace, and it would be said ‘This type of [negative] mannerism is taught by Jafar.’ By Allah, my father peace be upon him has narrated to me, that a person from the followers of Ali peace be upon him would be among his clan as the most remarkable, the best in paying back entrustments, and the most fulfilling of their rights, and the most truthful of them in his speech. It is to him they used to keep their bequests and their deposits. When the clan is asked about him, they would say ‘Who can be like so and so? He is the best of us in paying back the entrustment and the most truthful of us in his speech.’”⁶

Other Relevant Rulings

Manuals of Islamic rulings and websites of supreme religious authorities (may God protect them) are available in many languages and are full of instructions and warnings to address this issue in various aspects. This has left no excuse for not knowing the rules, especially in today’s world of digital communication and social media. However, we have found it appropriate in this article to mention some of the prominent practical rulings that are of daily importance and present here, while preserving their original meaning:

·  It is not permissible to engage in any act that harms the reputation of Islam and Muslims, even if that act is permissible per se.

·  Whoever obtains an entry visa to a non-Muslim country or obtains permanent residence, must abide by all the laws of that country, such as adhering to traffic and safety laws.

·  It is not permissible for a Muslim who resides in a non-Muslim country to resort to illegal means such as providing government officials with false information to obtain benefits, because it is a form of lying and is not justifiable.

·  It is not permissible to engage in any fraudulent activities to seize the possessions of non-Muslims, because this amounts to treachery and breach of the explicit and implicit security terms of the visa or permanent residence status and is not permissible under any circumstances.

·  It is not permissible for a Muslim to betray anyone who entrusts them with money or work, irrespective of whether they are a Muslim or not, because Muslims must fully honor and preserve trusts. Hence, for example, a person hired as a sales clerk or cashier must not take anything from the owner without their consent.

·  It is not permissible to steal or damage the public or private possessions of non-Muslims.

·  It is not permissible for a Muslim to post advertisements or any other material on external walls or buildings owned by others without their consent.

·  It is not permissible to take money dispensed mistakenly while withdrawing cash from ATM machines.

·  A Muslim employee may not take anything from the workplace without the employer’s permission.

·  It is not permissible to [illegally] manipulate electric, water, gas, or parking meters to pay a lower bill, or not to pay at all.

·  It is not permissible to cheat on school exams by any means, whether through collusion with other students, by using a hidden cheat sheet, or any means that is against school policy.

·  It is not permissible for a Muslim to claim something by way of deceit or falsifying their previous history before entering the country of settlement. An example is falsifying their driving history to get cheaper insurance rates—this is a form of deception and lying.

·  It is permissible for a Muslim to contract with various insurance companies to ensure their life or wealth are safe from the risk of fire, drowning, theft, or something similar. This type of contract is binding, and they can only cancel it if both parties agree to do so. In addition, a Muslim is neither permitted to provide false information to obtain money that they are not eligible for, nor are they permitted to stage a house fire or a car accident to receive a financial compensation from the insurance company. This is a willful destruction of a person’s possessions and it is generally unlawful. It is also a form of lying to the insurance company, and therefore the money received is unlawful.

·  It is permissible for Muslims to belong to parties (e.g., political) in non-Muslim countries, if their higher interests require this, or to form organizations, associations, and groups within the framework of the laws in effect. They may also enter nomination and candidacy for governmental offices and parliamentary councils. Determining higher interest is in the hands of trusted experts.

Final Word

In conclusion, it is evident that the religion of Islam promotes an ethical code of life irrespective of where that Muslim lives. Living in this country, we have some freedoms which we may not have found elsewhere, and thus, in fulfilling our responsibility to God and abiding by the instruction of the Prophet and his family, we have a responsibility to be the most ethical citizens possible and excel for our communities, families, and future generations. We must engage with the current societal structure and work toward a unified vision, cooperation, and positive outcomes.

A final point is that Muslims have been present in many Western societies for multiple generations. Therefore, it is advisable for us to change our perspective from that of immigrants and expatriates to citizens and to refer to ourselves as citizens as well. With our presence in our homelands comes the responsibility to live by a standard taught to us by the Messenger (pbuh&hp) and his family, because God states, “We have sent you for no other reason but to be a mercy for mankind.”⁷ Hence, we must strive to act responsibly and observe positive and friendly communication with our non-Muslim neighbors and fellow citizens. At the same time, we should introduce them to the genuine moral and humane values of our peaceful religion and work hard to reform its negative image, which has resulted in a false understanding of Islam and Muslims.

1. Nahj al-balagha, saying 6.
2. The Quran 5:1. Unless otherwise noted, all Quranic quotes in this article are from the Ali Quli Qarai translation.
3. The Quran 2:177.
4. The Quran 13: 20.
5. Sayyid al-Sistani, A Code of Practice for Muslims in the West, section on “Dealing with laws in non-Muslim countries,” p. 171.
6. Shaykh al-Kulayni, Al-kafi, vol. 2, p. 636.
7. The Holy Quran 21:107, Muhammad Sarwar translation.

1. روي عن الإمام أمير المؤمنين (ع): “خَالِطُوا النَّاسَ مُخَالَطَةً إِنْ مِتُّمْ مَعَهَا بَكَوْا عَلَيْكُمْ، وَإِنْ عِشْتُمْ حَنُّوا إِلَيْكُمْ.”
2. قال الله تعالى: ((يَا أَيُّهَا الَّذِينَ آمَنُوا أَوْفُوا بِالْعُقُودِ((
3. قال الله تعالى: ((لَّيْسَ الْبِرَّ أَن تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَـٰكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّـهِ وَالْيَوْمِ الْآخِرِ وَالْمَلَائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَىٰ حُبِّهِ ذَوِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا ۖ وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ ۗ أُولَـٰئِكَ الَّذِينَ صَدَقُوا ۖ وَأُولَـٰئِكَ هُمُ الْمُتَّقُونَ))
4. قال الله تعالى: ((الَّذِينَ يُوفُونَ بِعَهْدِ اللَّـهِ وَلَا يَنقُضُونَ الْمِيثَاقَ))
5. فقه المغتربين للسيد السيستاني- التعامل مع القوانين النافذة في دول المهجر.
6. روي عن الإمام الصادق (ع): ” فوالله لحدثني أبي (عليه السلام) أن الرجل كان يكون في القبيلة من شيعه علي (عليه السلام) فيكون زينها آداهم للأمانة وأقضاهم للحقوق وأصدقهم للحديث، إليه وصاياهم وودائعهم، تسأل العشيرة عنه فتقول: من مثل فلان إنه لأدّانا للأمانة وأصدقنا للحديث”
7. قال الله تعالى: ((وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ))

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Various circumstances drive people, including Muslims, to leave their homelands and migrate to other countries. People often undertake these life changes, because they want to improve their standard of living or seek knowledge or because they are in search of security and stability. Almighty God says, “It is He who has made the earth a floor for you. You walk through its vast valleys and eat of its sustenance.”¹ Walking through the earth, which in this verse refers to relocation and immigration, is undoubtedly one of the reasons for seeking one’s livelihood. The objective of immigration includes not only seeking basic living necessities, but also the acquisition of knowledge, adequate healthcare, and safety from peril. Moreover, by virtue of increasing migration, our [immigrant] communities have become an integral part of society and contain citizens who seek to continue to contribute in a meaningful way.

Ahl al-Bayt and Community Outreach

Immigrating to different parts of the world involves mixing with people who are diverse in their races, cultures, beliefs, religions, and orientations. One of the holy verses in the Quran addresses the need to become acquainted with others because of social diversity, God says, “People, We have created you all male and female and have made you nations and tribes so that you would recognize each other.”² Moreover, one of the Commander of the Faithful’s reported short maxims  is, “People are hostile towards what they do not know.”³ In that sense, a person who isolates themselves and does not interact with others will remain unknown to them, thus emphasizing the need for positive social interaction. Being socially secluded can cause others to be fearful and to take unnecessary caution that manifests as hostility, and this can be the source of many crises. Hence, we notice that the holy verse concludes, “The most honorable among you in the sight of God is the most pious of you.”⁴ because the criterion of preference among humans is piety and good deeds, and not ethnicity, color, language, or any other physical characteristic.

The Prophet and his purified progeny (pbut) presented the best examples of openness towards others, irrespective of their standpoints, orientations, and beliefs. They did not isolate themselves or limit their interaction to only their followers. Rather, they interacted with the Abyssinian, Roman, Arab, non-Arab, poor, and rich without exception. That is why you find that the Ahl al-Bayt (pbut) are significant and endeared to many people worldwide, despite all the slander cast upon them. Our responsibility, in aligning our actions with the purified household, should also be to seek to be actively engaged with those in our communities, so we get to know them, and they get to know us.

Today, most of those who hold animosity toward Muslims are those who have never spent any meaningful time with a Muslim. Through shared values and commonalties, there is an opportunity to create friendship and meaningful relationships. Thus, the responsibility falls on all parties—we also should engage in outreach and contribute positively to our societies instead of forming silos in our individual communities.

Deal with Others Ethically

It is evident to those who are acquainted with Western societies that there is significant ethnic, national, and linguistic diversity among their citizens, particularly since most of them are originally immigrants. Therefore, the presence, shape, color, and language of the immigrant, including the Muslim settler, in these countries do not constitute any barrier to social harmony for the most part. In actuality, the most important and predominant problem relates to the way of interaction and coexistence. There is no doubt that the essence of religion is good treatment, performing good deeds, and observing righteous behavior, to the extent that people often say, “religion is good treatment.” Furthermore, Imam Jafar al-Sadiq (p) is reported to have said, “Be an ornament for us and do not be a disgrace.”⁵ and “Invite people towards our path silently [through your actions].”⁶ This means that the invitation [to the way of God the Exalted] can be extended through good behavior and morals and not necessarily through talk. This is the only domain in which to practically implement Islam, as its effect can be more than that of a thousand books written by astute scholars and supreme religious authorities.

The public observes, comprehends, and creates an image of the daily behavior of a Muslim, and concludes that this positive behavior emanates from the belief the Muslim holds or the culture that he adopts. Imam al-Baqir (p) is reported to have said, “Take lead in performing good deeds, be leaves without thorns, for those before you were leaves without thorns, and I fear that you become thorns with no leaves, be inviters to your Lord and bring people into Islam and do not take them out of it, as those before you brought people into Islam and did not take them out of it.”⁷ In another narration, Imam al-Sadiq (p) was asked by one of his companions, Muawiya ibn Wahab, “How should we deal with our people who do not share the same belief as we do?” Imam al-Sadiq (p) replied, “You should look up to your Imams whom you follow and do as they do, by God, visit the sick ones, attend their funeral processions, bear witness for or against them, and pay back their entrustments.”⁸

Conclusions

It should be clear that Islam teaches us that in addition to abiding by the laws of our homeland we need to be engaged in our community. This entails reaching out with our hands and hearts to all citizens to solve our common problems and make society better for everyone, irrespective of race, ethnicity, language, or religion. This responsibility falls on all of us and demands that we leave behind a legacy of spreading wellbeing. There is a social component to Islamic tradition that advises the believer to engage with others in a positive way and play an integral role in our communities. Believers should leave behind a legacy that makes an impact in the hearts and souls of those around them. In the words of Imam Ali (p), “Live amongst people in such a way, that if you die, they weep over you, and when you’re alive, they crave your company.”⁹

1. The Holy Quran 67:15. All Quranic quotes in this article are from Muhammad Sarwar’s translation.
2. The Holy Quran 49:13.
3. Sayyid al-Sharif al-Radi, Nahj al-Balagha, wisdom 162. [Arabic: “النَّاسُ أَعْدَاءُ مَا جَهِلُوا”]
4. The Holy Quran 49:13.
5. Shaykh al-Saduq, Al-amali, p. 484.
6. Shaykh Mirza al-Nuri, Mustadrak al-Wasail, vol. 1, p. 116.
7. Shaykh Mirza al-Nuri, Mustadrak al-Wasail, vol. 12, p. 241.
8. Shaykh al-Kulayni, Al-kafi, vol. 2, p. 636.
9. Nahj al-balagha, saying 7.

1. قال الله تعالى: ((هُوَ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ ذَلُولًا فَامْشُوا فِي مَنَاكِبِهَا وَكُلُوا مِن رِّزْقِهِ ۖ وَإِلَيْهِ النُّشُورُ))
2. قال الله تعالى: ((يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا ۚ إِنَّ أَكْرَمَكُمْ عِندَ اللَّـهِ أَتْقَاكُمْ ۚ إِنَّ اللَّـهَ عَلِيمٌ خَبِيرٌ))
3. جاء عن الإمام علي (ع): “النَّاسُ أَعْدَاءُ مَا جَهِلُوا”
4. قال الله تعالى: ((إِنَّ أَكْرَمَكُمْ عِندَ اللَّـهِ أَتْقَاكُمْ ۚ إِنَّ اللَّـهَ عَلِيمٌ خَبِيرٌ))
5. روي عن الإمام الصادق (ع): “كونوا لنا زينا، ولا تكونوا علينا شينا، قولوا للناس حسنا”
6. روي عن الإمام الصادق (ع): “وان تكونوا لنا دعاة صامتين فقالوا يا بن رسول الله وكيف ندعو إليكم ونحن صموت؟ قال تعملون بما أمرناكم به من العمل بطاعة الله وتتناهون عن معاصي”
7. روي عن الإمام الباقر (ع): ” كونوا من السابقين بالخيرات، وكونوا ورقا لا شوك فيه، فان من كان قبلكم كانوا ورقا لا شوك فيه، وقد خفت ان تكونوا شوكا لا ورق فيه، وكونوا دعاة إلى ربكم، وادخلوا الناس في الاسلام ولا تخرجوهم منه، وكذلك من كان قبلكم يدخلون الناس في الاسلام ولا يخرجونهم منه ”
8. روي عن معاوية بن وهب قال: قلت له ]الإمام الصادق عليه السلام[: كيف ينبغي لنا أن نصنع فيما بيننا وبين قومنا وبين خلطائنا من الناس ممن ليسوا على أمرنا؟ قال: تنظرون إلى أئمتكم الذين تقتدون بهم فتصنعون ما يصنعون فوالله إنهم ليعودون مرضاهم ويشهدون جنائزهم ويقيمون الشهادة لهم وعليهم ويؤدون الأمانة إليهم.”
9. روي عن الإمام علي (ع): “خَالِطُوا النَّاسَ مُخَالَطَةً إِنْ مِتُّمْ مَعَهَا بَكَوْا عَلَيْكُمْ، وَإِنْ عِشْتُمْ حَنُّوا إِلَيْكُمْ.”

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As the days and nights of Muharram set in a grief creeps into our hearts as we recognize the epic tragedy of the grandson of the Messenger of God (pbuh&hp). This tragedy shakes our hearts as we yearn to be in his company and defend his message. In addition, reflecting upon the incredible legacy of Imam Hussain (p) and his family, as described on the Day of Ashura, gives us an opportunity to transform our hearts and souls as we take inspiration from their God-consciousness and submission to the Creator.

Traditionally, the ceremonies that recall the tragedy of Imam Hussain (p) and his family are held communally, as mosques, Islamic centers, and homes are filled with incredible intensity and zeal—a practice that has historical roots and was established by the Imams of the Holy Household. However, the historical circumstances that we currently face due to the COVID-19 pandemic limit many gatherings across the world. While we understand this unfortunate reality, we may feel a sense of additional grief that we will not be able to gather in our community centers to share the significance and sacredness of the mourning rituals and the mutual feeling of grief we endure over the tragedy of the Prophet’s family. At the same time, we can take solace in the fact that Shia communities have historically faced unique challenges, and still, they have consistently been resilient and made sure that the tragedy of Imam Hussain (p) was commemorated with great intensity.

Historical Challenges

Throughout history, there have been numerous attempts, particularly by certain political forces, to create hurdles and obstacles to the commemoration of Ashura. Specifically, the Umayyad and Abbasid dynasties violently repressed visitation to the shrine of Imam Hussain (p) at different points in history, forcing worshippers to conduct the mourning rituals secretly. In the early period, it was evident, through the practices of Imam Zayn al-Abidin (p) and Lady Zaynab (p), that there must be a strong emphasis on gatherings which remember the tragedy of Imam Hussain (p), and this practice was certainly modeled by the infallible imams throughout their history. This legacy of the prophetic household (pbut) is important to note, because it was upheld and propagated in spite of the real challenges and risks of commemorating the tragedy of Imam Hussain (p), his family, and his companions—challenges that included death, imprisonment, loss of property, and other gross violations of human rights. In addition, we know that there were numerous historical attempts to demolish the shrine of Imam Hussain (p) due to its symbolic nature and sacredness for the early Shia community, which only led to a greater emphasis on visiting his grave. Thus, we see unique traditions from the Imams which offer incredible rewards for those who visit the grave of Imam Hussain (p). For example, the Abbasids banned visiting Karbala, and as a response, the Shia community continued to perform the visitation due to the encouragement of the Imams. As such, a reported tradition states that “For surely visitation to the grave of Hussain is an obligation on every man and woman.”¹ Other traditions emphasize that visiting the grave of Imam Hussain (p) is a right or a haq for every believer who desires to show loyalty to the Prophet and his family.² Traditions like these, which are plentiful, demonstrate and  stress the honoring of the martyrs of Karbala during a time in which it was terribly challenging to do so.

Contemporary Challenges

Challenges in the classical period differed in many ways from contemporary challenges. Nonetheless, it is important to recognize that there are numerous obstacles our communities face today. An obvious challenge is the current pandemic we are experiencing—and in spite of the hurdles, it is vital to maintain the same sacredness surrounding the nights of Muharram as we commemorate the tragedy of Imam Hussain (p), albeit from our homes or in socially distanced and responsibly organized gatherings. For many of us, it may be the first time we are ever experiencing such circumstances, and although it is painful to not congregate with fellow believers, it is a humbling experience to realize that there are so many members of our broader community who often do not attend functions in our centers due to age, illness, lack of a center nearby, or even a feeling of not being welcome. In addition, adverse socio-political circumstances in some areas and the practice of taqiyyah or dissimulation are ever-present across Shia communities globally. This experience should also serve as a reminder for us to create ways by which all members of the community can actively participate and feel engaged in our mosques and Islamic centers, especially during the commemorations of Imam Hussain and the tragedy of Ashura.

Parting Advice

Though the situation is very dire, and the current health risks may not allow us to commemorate the tragedy in the way that we are so accustomed to doing, it is important to keep in mind that we are privileged in so many ways. While the early Shia community faced forced restrictions and their lives were threatened, we are free to remain active and keep ourselves busy with the love of the Prophet and his family in our own homes. Moreover, we are fortunate to have technology at our disposal to ensure we can still hear and learn from the inspiring speeches, participate in the elegies, and remain connected to our communities.

In-Home Gatherings

In the company of our close family members and loved ones, we have the opportunity to gather and host the mourning ceremonies from the comfort of our home and allow for it to be a place that is blessed and sanctified with the remembrance of the Prophet and his family (pbut). A tradition from Imam al-Sadiq (p) demonstrates the sanctity of hosting such gatherings. He states, “The breath of the one who is mournful due to our oppression is glorification [of God], his sorrow for us is worship, and his concealing of our secrets is struggle in the way of God.”³ Our homes have the potential to be places of God’s worship and locations where the angels frequent if we use this opportunity with a pure intention. Moreover, this is an immense chance for family members (e.g., husband and wife, brother and sister, father and daughter) to sit together during the majlis of Imam Hussain (p), when they would not be able to do so in the centers and Hussainiyyahs, and discuss what they learned from the shining example of the martyrs.

Cultivating Love of Imam Hussain with our Family Members

Due to the pandemic and stay-at-home orders across the globe, there is an opportunity for us to spend a bit more time with our families and grow spiritually with one another. Sitting in front of our televisions, live-streaming our programs, and creating an environment where a family weeps over the tragedy of Imam Hussain (p) together will surely create an inseparable bond between the members of the household.

Staying Engaged Online

While we may not have the potential to gather together with the same fervor or intensity as we normally do, for the sake of our hearts and souls it is vital for us to continue to remain linked with the lessons and themes that we take from the grandson of the Messenger of God (pbuh&hp). At the same time, we are privileged with Internet access and connectivity to programs taking place across the world, and it is important that we stay connected and engaged. In a conversation between Imam al-Sadiq (p) and his companion Fudhayl, the former asked, “Do you sit and gather [in our remembrance]?…Surely I love those gatherings! May God have mercy upon those who enliven our affairs!”⁴ Though the style of our gatherings may be different this year, we still have a chance to receive remarkable rewards from our Creator!

1. Ibn Quwlawayh, Ja’far ibn Muhammad, Kamil al-ziyarat, p. 237.
2. Please see Kamil al-ziyarat of Ibn Quwlaywah for an abundance of traditions on the merit of the ziyarat of Imam Hussain.
3. Shaykh al-Mufid, Amali, majlis 40, hadith 3, p. 338.
4. Allamah Majlisi, Bihar al-anwar, vol. 44, p. 282.

1. روي عن الإمام الصادق (ع): ” زيارة قبر الحسين واجبة على الرجال والنساء”
3. روي عن الإمام الصادق (ع): ” نفس المهموم لظلمنا تسبيح، وهمه لنا عبادة، وكتمان سرنا جهاد في سبيل الله”
4. روي عن الإمام الصادق (ع): ” تجلسون وتحدثون؟ قال: نعم جعلت فداك قال: إن تلك المجالس أحبها فأحيوا أمرنا يا فضيل! فرحم الله من أحيى أمرنا، يا فضيل من ذكرنا أو ذكرنا عنده فخرج من عينه مثل جناح الذباب غفر الله له ذنوبه ولو كانت أكثر من زبد البحر” 

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Each of the Imams of the Ahlul Bayt (p) had a specific role that they played in preserving the religion of Islam and the ideology of their followers. Soon after the demise of the Messenger (pbuh&hp), the spiritual progress of the Muslim ummah suffered, except among the few who had a true understanding of our relationship with God as practiced by the Prophet. Only a few decades later, the spiritual fragility of the Muslim community became further evident as people were drawn even further away from God-consciousness and piety during the reign of the Umayyad dynasty, especially with individuals like Muawiyah and Yazid ascending to positions of leadership. Muawiyah and Yazid had desensitized the community away from seeking knowledge and from reflecting on the signs of God. Amid this historical context and its dire circumstances, Imam Hussain (p) recited his remarkable supplication on the Day of Arafah, teaching us the reality of what it means to know God and recognize our responsibilities to our Creator. The supplication, in its beauty, eloquence, and sincerity, is similar in style to other well-known supplications like Dua Kumayl by Imam Ali (p) and Dua Abu Hamza Thumali by Imam al-Sajjad (p).

In this article, we will examine a few exemplary lines from Dua Arafah. It is important to keep in mind that even though this supplication was recited by the Imam on the plains of Arafah during the days of hajj, we do not need to limit our recitation or contemplation of it to the ninth of Dhu al-Hijjah because it contains lessons for everyday use. ¹

The Context of Dua Arafah

Perhaps first narrated by Sayyid Ibn Tawus in Iqbal al-amal¹ and later in Al–balad al-amin by Shaykh al-Kafami, it is related that Imam Hussain (p) was facing the qiblah on the eve of the Day of Arafah and raised his hands to God “as if a beggar was begging for food.” ² Here, we see the humble nature of a man like Imam Hussain (p) during his pleading and conversation with his Lord. Similarly, if we desire to achieve high levels of spirituality, then it is vital that we humble ourselves in the eyes of God as a demonstration of sincerity. Like other supplications from the prophetic household, Dua Arafah begins with praise of God and professes our distance from Him. Through humility, there is an opportunity for us to remind ourselves that we are servants on the path of obedience to our Creator and, thus, seek to draw closer to Him. Through worship, ritualistic acts of obedience, and abiding by God’s command and law as stipulated in the Quran, we are reminding ourselves of the uniqueness of submission and, in turn, engraining humility into the fabric of our being.

Praise and Gratitude

Dua Arafah of Imam Hussain (p) is an incredibly lengthy supplication; nonetheless, every line consists of wisdom and insights. As mentioned above, it begins with praise of God, as the Imam states, “Praise be to God, who has nothing to stop His decree, and who nothing hinders when He gives.” ³ Beginning any action or, in this case, supplication with God’s praises is a reminder that everything in creation revolves around Him, the All-Mighty and the All-High. As God states in the Quran, “The seven heavens, the earth, and whatever is between them all glorify Him. There is nothing that does not glorify Him and always praise him, but you do not understand their praise and glorification. He is All-forbearing and All-forgiving.” ⁴

In another powerful line from this supplication, Imam Hussain (p) states, “You began blessing me before I even became something known [before I was born].” ⁵ This line allows the reader to enter into a state of deep contemplation and introspection of how many blessings truly surround us and, thus, the need to be in a state of constant gratitude to our Lord. Aside from the blessings of life, family, wealth, happiness, food, and drink, which we encounter and benefit from daily, the reality is that God blessed us with so much before He even created us.

Feeling the Presence of God

A major theme of the supplication of Imam Hussain (p) revolves around feeling God’s presence and being in a state of absolute submission and lowliness to Him. God created us with the fitra, or the primordial nature that drives us to know and be receptive to Him. God states in the Quran, “So set your heart on the religion as a people of pure faith, the origination of [God] according to which He originated mankind (There is no altering [God’s] creation; that is the upright religion, but most people do not know.)” ⁶ It becomes our responsibility, by reflection, servitude, obedience, and following in the footsteps of Quranic teachings and the instruction of the Messenger (pbuh&hp) and his family, to struggle for our souls to remain on the path of guidance. In another line, attributed to Imam Hussain (p) in Dua Arafah, he eloquently testifies to this reality when he states in the course of the supplication, “How can I provide evidences for you when I am the one who is in question? Is there something else that is more apparent than you (that I need to provide [proof of] your existence). When were you missing such that I need to provide evidence for where you are? When did you go far that we need to seek your traces.”⁷ These lines are a reminder that God’s presence consistently remains, and it is we, His creation, who are in a state of perpetual dependence on the Creator. That dependence should translate into prayers, fasting, and continuous supplication to our Lord—all acts that can allow the distractions of this temporal world to pass us by and allow for fixation on our duties and responsibilities to our Creator.

Soon thereafter, the narrator of the supplication states that the Imam took a break from reciting, as his eyes filled with tears, where he continued calling out, “Oh God! Make me fear you as though I can see you!” ⁸ The fear or khushu that Imam Hussain speaks about is not to be frightened by a powerful authority, but rather the fear of disappointing a loved one. Often, our culture, family, and religious leadership describe God as seeking to punish us for every shortcoming as opposed to recollecting and holding onto His divine mercy, compassion, and generosity. The Prophet and his family (pbut) stress a more positive approach to understanding God, and through reflecting upon these lines in the supplication and the prayer in its totality, we can begin to  place the necessary building blocks of our relationship with Him in the best spots to make a beautiful structure.

Conclusions

Dua Arafah of Imam Hussain (p) is arguably the most powerful supplication that we have within our collection. From its recitation, coupled with deep contemplation, we can derive numerous ethical, spiritual, and social lessons that we can incorporate into our daily lives. Themes like praise, gratitude, and hope are only a few of the messages that the Imam employs in his understanding and relationship with God, and during these days, or whenever we might see a dip in our spiritual development, reading and reflection upon the lines of this supplication can be something truly transformational.

1. Sayyid Ibn Tawus, Iqbal al-amal, p. 651.
2. Shaykh al-Kafami, Al-balad al-amin, p. 352.
3. Excerpt from Dua Arafah.
4. The Holy Quran 17:44, Muhammad Sarwar translation.
5. Excerpt from Dua Arafah.
6. The Quran 30:30, Ali Quli Qarai translation.
7. Excerpt from Dua Arafah.
8. Excerpt from Dua Arafah.

3. جاء في دعاء عرفة عن الإمام الحسين (ع): ” اَلْحَمْدُ للهِ الَّذى لَيْسَ لِقَضآئِهِ دافِعٌ، وَلا لِعَطائِهِ مانِعٌ”
4. قال الله تعالى: ((سَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالْأَرْضُ وَمَن فِيهِنَّ ۚ وَإِن مِّن شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَلَـٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ ۗ إِنَّهُ كَانَ حَلِيمًا غَفُورً))
5.  جاء في دعاء عرفة عن الإمام الحسين (ع): “اِبْتَدَأتَنى بِنِعْمَتِكَ قَبْلَ اَنْ اَكُونَ شَيْئاً مَذكوراً، وَخَلَقْتَنى مِنَ التُّرابِ، ثُمَّ اَسْكَنْتَنِى الاْصْلابَ، آمِناً لِرَيْبِ الْمَنُونِ، وَاخْتِلافِ”
6.  قال الله تعالى: ((فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا ۚ فِطْرَتَ اللَّـهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ اللَّـهِ ۚ ذَٰلِكَ الدِّينُ الْقَيِّمُ وَلَـٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ))
7. جاء في دعاء عرفة عن الإمام الحسين (ع): ” كَيْفَ يُسْتَدَلُّ عَلَيْكَ بِما هُوَ فى وُجُودِهِ مُفْتَقِرٌ اِلَيْكَ، اَيَكُونُ لِغَيْرِكَ مِنَ الظُّهُورِ ما لَيْسَ لَكَ، حَتّى يَكُونَ هُوَ الْمُظْهِرَ لَكَ، مَتى غِبْتَ حَتّى تَحْتاجَ اِلى دَليل يَدُلُّ عَليْكَ، وَمَتى بَعُدْتَ حَتّى تَكُونَ الاْثارُ هِىَ الَّتى تُوصِلُ اِلَيْكَ”
8. جاء في دعاء عرفة عن الإمام الحسين (ع): “اَللّهُمَّ اجْعَلْنى اَخْشاكَ كَاُنّى اَراكَ”

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